大方廣佛華嚴經隨疏演義鈔 79.102

79.102

疏「非但有性後方當成」者，第二正揀前義。於中二：一揀因果不同。謂前義意如木有火性，鑽方生火；乳有酪性，緣具成酪。今此中意，果尚本有，況於因性，況當有耶？

Regarding the Commentary's statement, "Not only possessing the nature and only afterwards to be achieved," this secondly directly distinguishes it from the previous meaning. Within this are two points: 1. distinguishing the difference between cause and fruit. That is, the meaning of the previous view is like wood having the nature of fire, where drilling only then generates fire; or milk having the nature of curds, where conditions being met forms curds. Now the meaning here is that the fruit is already originally existent, how much more so the causal nature, and how could it merely exist in the future?